Dhamma Q&A with Students from Puget Sound University
Photo: Buddhadāsa Indapañño Archives C03371
“We have read “Dhammic Socialism,” and in “Dhammic Socialism” a caste system based on function and responsibility is discussed. We have also learned that the Buddha rejected the caste system in India. So I was wondering if Ajahn Buddhadasa could please explain what he means by caste and how it is to function in dhammic socialism?”
~ Response by Buddhadāsa Bhikkhu ~
Actually, the term ‘caste system’ is the problem here. Instead of a system of classes and castes, we must distinguish between the classes and castes which can be eliminated and done away with, and the classes and castes which cannot be done without. This is directly in line with what the Buddha said. The class or caste which we can get rid of is the kind that comes from birth where you’re born into a caste or a class, and you’re stuck in it for the rest of your life. That we can get rid of, and this is what the Buddha objected to. But then there are the castes and classes which are necessary, the castes and classes of duty. If you perform the duties of a king, then you’re in the kingly caste, and if you perform the duties of a priest, then you’re in the priestly caste. This is just natural – it can’t be done away with. Whatever duties one is performing, that is the caste or class one is in. And of course this can change; it’s not dependent on birth. The first kind of castes and classes doesn’t fit with dhammic socialism, but the latter kind is a necessary part of it, recognizing the different duties that people perform in society. And that will have a kind of natural castes and classes, though it doesn’t become such a system which is imposed externally. It’s just naturally by the duties each person performs. This we can’t do without.
If we are born from good parents, we ourselves are not yet good. We have to go out there and make good. If we’re born from parents who aren’t so good, we can still make good ourselves. So there’s the kind of class which is born from one’s parents; that can be gotten rid of. But the class of what one is actually doing; that cannot be eliminated.
The purpose and meaning of dhammic socialism is to have a society that functions peacefully, that works peacefully. One can’t have such a society just by having some political philosophy or some ideology, some ‘ism.’ Things will only go well, things will only be good and correct if our actions are good and correct. So the point is not having some ideology or theoretical belief system, but that we act and behave rightly and correctly.
Allow us to object to liberal democracy. Liberal democracy which takes the individual as being the main principle, the individual as being important, creates nothing but endless opportunities for selfishness. So we object to liberal democracy on the grounds that it ends up being just constant selfishness. Dhammic socialism, however, doesn’t take the individual as being most important, but takes society as being most important. Instead of emphasizing the rights of the individual, the rights of society – the good and benefits of society – are taken as being primary. If this happens through Dhamma, then it won’t be taken over by selfishness. Just the aspiration to do what’s good for society, to think in terms of the common good, this itself is unselfish.
(From Dhamma Questions & Answers with students from Puget Sound University, State of Washington, USA as translated from the Thai by Santikaro)
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Dhamma Questions & Responses sessions were offered by Buddhadāsa Bhikkhu in 1990-1991 to foreign meditators attending Suan Mokkh International Dharma Hermitage courses.
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